Q: I am a Muslim woman in my twenties. I was married about a year and a half ago and thanks to Allah, I had a baby six months ago delivered naturally. A week after delivery, I began to suffer from severe depression, which had never happened to me before. I lost interest in everything, even taking care of the baby. I went to a psychiatrist and took medication until recently, but it was of no use and I became tired of long treatment.

I ask Allah that you find an Islamically approved treatment for my distress and psychological depression, or the best remedy, so that I can return to my normal state and take care of my husband and baby, and be able to manage the affairs of my home. I heard sometime ago the Hadith, which states: The water of Zamzam is for whatever it is drunk for. I hope from Allah, then you, to clarify the meaning of this Hadith. Does it apply to my psychological case, or is it only for physical diseases? If Zamzam water is useful, by the Will of Allah, in treating my case, how can I get it?

A: Put your trust in Allah and expect good from Him. Entrust your affairs to Him and do not despair of His Mercy and Benevolence.

There is no disease for which Allah has not also sent down the cure. You should make use of means and continue to consult specialized doctors.

Recite Surahs Al-Ikhlas, Al-Falaq and Al-Nas three times, blowing into your hands after each recitation and wiping your face and whatever parts of your body you can. Repeat this procedure day and night and before going to sleep.Recite Surah Al-Fatihah anytime of day or night, and Ayat-ul-Kursy (the Qur’anic Verse of the Throne, Surah Al-Baqarah, 2:255) before going to sleep. This is the best Ruqyah (Qur’an and supplications recited over the sick seeking healing) to protect oneself from evil.

You should also appeal to Allah with the Du‘a’(Supplication) to be said at times of distress:

(There is no god but Allah, the Most Great and the All-Forbearing. There is no god but Allah, the Lord of the Great Throne. There is no god but Allah, the Lord of the heavens and the earth and the Lord of the Noble Throne).

You may also heal and protect yourself through the Ruqyah of the Messenger of Allah (peace be upon him):

“Remove the affliction, O Lord of mankind, and bring about healing as You are the Healer. There is no healing but Your Healing; a healing that leaves behind no ailment” [2]

There are also many other Adhkar (invocations and remembrances said at certain times on a regular basis), Ruqyahs, and supplications stated in the Books of Hadith and Al-Nawawy mentioned them in his book Riyad Al-Salihin and Al-Adhkar.

As for what you mentioned about Zamzam water and the statement of the Prophet (peace be upon him): Zamzam water is for whatever it is drunk for. [3] This Hadith was related by Imam Ahmadand Ibn Majah on the authority of Jabir ibn `Abdullah from the Prophet (peace be upon him). It is a Hadith Hasan (a Hadith whose chain of narration contains a narrator with an exactitude weaker than that of authentic hadiths, but it is still free from eccentricity or blemish) and general in application. What is more authentic than it is the statement of the Prophet (peace be upon him) about Zamzam water: It is blessed; it is a food that nourishes and a cure for sickness. [4] (Related by Muslim and Abu Dawud; this is the wording of Abu Dawud) If you would like some Zamzam water, you can ask anyone performing Hajj from your country to bring you some.

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

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The following benefit posted by Abu Yusuf, Sagheer on West London Dawah groups

—

As sallamualaikum wa rahmatullahi wa barakatuhu

Here are a couple of excerpts from the salafee scholars about issues pertaining to ruqyah which are very revealing about the state of the people in this day and age.

Sheikh Saaleh bin Fawzaan al-Fawzaan (hafidhahullah) was asked:

“What is your opinion on opening up clinics specialising in reciting (over people for ruqyah purposes)? “

So, the Sheikh replied:

“This is not permissible to be done because it opens up the door of fitnah (tribulation) and it opens up the door of fraud for the fraudsters. And this was not from the action of the salaf that they opened up houses or opened up places for reciting (over people for ruqyah purposes).

And increasing in this (opening up clinics) brings about evil and corruption enters into it. And there enters into it (this activity) the one who does not do good because the people rush after greed and they want to attract the people to themselves, even if it is by doing things which are prohibited. And it is not to be said:

‘This is a righteous man (doing the ruqyah in this clinic)’,

because a person is put to trial (through this) and refuge with Allah is sought. And even if he was righteous and he opened up this door (of opening up a clinic for ruqyah), it is (still) not permissible. “

Sheikh Saaleh as-Suhaymee (hafidhahullah) was asked by a woman from Algeria about a man who proposed to her. This man is someone who preoccupies himself with performing ruqyah and does some strange things during the ruqyah. In his reply the Sheikh said:

“And I warn you against many from amongst those who do ruqyah, for indeed many from amongst them are not upon the guidance of Al-Mustapha (the chosen one) – sallalahu ‘alahi wa sallam. And indeed, the one who adopts doing ruqyah as a profession, then he is an innovator. (This is a) word by which I seek to get closer to Allah, because this (taking ruqyah as a profession) is not established from the salaf.

And as for the one who is requested by his brother to do ruqyah upon him, then:

“Whosoever is able to benefit his brother, then let him benefit him”

as the truthful and the one who is believed sallalahu ‘alahi wa sallam said. “

Coupled with some of the other emails I’ve sent out from the likes of Sheikh Muqbil (rahimahullah) and Sheikh Rabee (hafidhahullah) on this subject, there’s not much room left – inshallah – for all those ‘Jinn busters’ out there who have become superstars in the Muslim communities.

Sticking to the Sunnah is the only way out from all our problems.

May Allah save us from following our desires and from the deceptions of Iblees and his army of men and Jinn. Aameen.

Abu Yusuf, Sagheer

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901. `Aishah (May Allah be pleased with him) reported: When a person complained to the Prophet (sallallaahu alayhi wa sallam) about an ailment or suffered from a sore or a wound, the Prophet (sallallaahu alayhi wa sallam) would touch the ground with his forefinger and then raise it (Sufyan bin `Uyainah, the narrator, demonstrated this with his forefinger) and would recite: `Bismil-lahi, turbatu ardina, biriqati ba`dina, yushfa bihi saqimuni, bi ‘idhni Rabbina’ (With the Name of Allah, the dust of our ground mixed with the saliva of some of us would cure our patient with the permission of our Rubb.”
[Al-Bukhari and Muslim].

902. `Aishah (May Allah be pleased with her) reported: When the Prophet (sallallaahu alayhi wa sallam) visited any ailing member of his family, he would touch the sick person with his right hand and would supplicate: “Allahumma Rabban-nasi, adhhibil-ba’sa, washfi, Antash-Shafi, la shifa’a illa shifa’uka, shifaan la yughadiru saqaman [O Allah! the Rubb of mankind! Remove this disease and cure (him or her)! You are the Great Curer. There is no cure but through You, which leaves behind no disease].”
[Al-Bukhari and Muslim].

903. Anas (May Allah be pleased with him) reported: I said to Thabit (May Allah had Mercy upon him) Should I not perform Ruqyah (i.e., recite supplication or Quranic Ayat and blow) over you, such supplication as was practised by the Messenger of Allah (sallallaahu alayhi wa sallam)?” He said: “Please do so.” Anas (May Allah be pleased with him) supplicated: “Allahumma Rabban-nasi, mudh-hibal-ba’si, ishfi Antash-Shafi, la shafiya illa Anta, shifa’an la yughadiru saqaman [O Allah! the Rubb of mankind! Take away this disease and cure (him or her). You are the Curer. There is no cure except through You. Cure (him or her), a cure that leaves no disease].”
[Al-Bukhari].

905. Abu `Abdullah bin Abul-`as (May Allah be pleased with him) reported: I complained to the Messenger of Allah (sallallaahu alayhi wa sallam) about a pain I had in my body. The Messenger of Allah (sallallaahu alayhi wa sallam) said, “Place your hand where you feel pain and say: `Bismillah (With the Name of Allah)’ three times; and then repeat seven times: `A`udhu bi`izzatillahi wa qudratihi min sharri ma ajidu wa `uhadhiru (I seek refuge with Allah and with His Power from the evil that afflicts me and that which I apprehend).”’
[Muslim].

906. Ibn `Abbas (May Allah be pleased with them) reported: The Prophet (sallallaahu alayhi wa sallam) said, “He who visits a sick person who is not on the point of death and supplicates seven times: As’alullahal-`Azima Rabbal-`Arshil-`Azimi, an yashfiyaka (I beseech Allah the Great, the Rubb of the Great Throne, to heal you), Allah will certainly heal him from that sickness.”
[Abu Dawud and At-Tirmidhi].

908. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: Jibril (Gabriel) came to the Prophet (sallallaahu alayhi wa sallam) and said: “O Muhammad (sallallaahu alayhi wa sallam)! Do you feel sick?” He (sallallaahu alayhi wa sallam) said, “Yes.” Jibril supplicated thus (i.e., he performed Ruqyah): “Bismillahi arqika, min kulli shay’in yu’dhika, min sharri kulli nafsin aw `ayni hasidi, Allahu yashfika, bismillahi arqika. [With the Name of Allah. I recite over you (to cleanse you) from all that troubles you, and from every harmful mischief and from the evil of the eyes of an envier. Allah will cure you; and with the Name of Allah, I recite over you].”
[Muslim].

909. Abu Sa`id Al-Khudri and Abu Hurairah (May Allah be pleased with them) reported: The Messenger of Allah (sallallaahu alayhi wa sallam) said, “If a person says: `La ilaha illallahu wallahu Akbar (There is no true god except Allah and Allah is Greatest)’, his Rubb responds to him and affirms: `(Yes!) There is no true god except I, and I am the Greatest.’ When he says: `La ilaha illallahu Wahdahu la sharika Lahu (There is no true god except Allah, the One, He has no partner).’ Allah (SWT) affirms: `(Yes!) There is no true god except I. I have no partner.’ When he says: `La ilaha illallahu Lahul mulku wa Lahul-hamdu (the sovereignty belongs to Him and all the praise is due to Him).’ He (SWT) affirms: `(Yes!) There is no true god except I, Mine is the praise and to Me belongs the sovereignty.’ When he says: `La ilaha illallahu wa la hawla wa la quwwata illa Billah (There is no true god except Allah, and there is no might and power but with Allah).’ He (SWT) affirms: `(Yes!) There is no true god except I, and there is no might and power but with Me.”’ The Messenger of Allah (sallallaahu alayhi wa sallam) added, “He who recites this during his illness and dies, will not be touched by the Fire (Hell).”
[At-Tirmidhu].

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From `Abdul-`Aziz ibn `Abdullah ibn Baz to all Muslims in the district of Al-Far` and other districts of Al-Madinah Al-Munawwarah, may Allah guide you to have insight into the religion of Islam, Amen.

May Allah’s peace, mercy and blessings be upon you. To proceed:

I have been informed that in your district there is an incantation against scorpions and other poisonous creatures, and that this incantation contains statements of Shirk (associating others with Allah in His Divinity or worship). That is why I see I have to warn you against such Ruqyahs (recitations for healing or protection).

The following is the text of some of such Ruqyahs referred to above:

(In the Name of Allah! O Allah’s Words! By the seven heavens and the revealed Ayahs that rule but not ruled! O Sulayman Al-Rifa`y! O fighter of scorpions’ poison! Call scorpions in the name of Al-Rifa`y, both female scorpions and male ones, both long scorpions and short ones, both red scorpions and white ones, and both big scorpions and small ones against the evil of scorpions creeping both in the evening and in the morning. I seek help against them from Allah, His Ayahs, ninety nine prophets, Fatimah, the Prophet’s daughter and her offspring).

These words are only some of the incantations I have been informed of. They have many formulas, which all involve Shirk. There could be no doubt that such incantations include statements of Shirk, such as, “By the seven heavens,” and, “O Sulayman Al-Rifa`y! O fighter of scorpions’ poison! Call scorpions in the name of Al-Rifa`y,” and, “I seek help against them from Allah, His Ayahs, ninety-nine prophets, and Fatimah, the Prophet’s daughter and her offspring.”

It is worth mentioning that the Glorious Qur’an and the Prophetic Sunnah stress that Allah Alone is the only One worthy of worship and no one should be invoked or asked for help except Allah (Exalted be He).

Allah (Glorified be He) says: You (Alone) we worship, and You (Alone) we ask for help (for each and everything).

Allah (Glorified be He) also says: And the mosques are for Allâh (Alone): so invoke not anyone along with Allâh.

The Prophet (peace be upon him) said: Du’a` (supplication) is (the essence of) worship.

He(peace be upon him) also said: If you beg, beg of Allah Alone; and if you need assistance, supplicate to Allah Alone for help.

There are many Ayahs (Qur’anic verses) and Prophetic Hadiths that stress this meaning. Moreover, Muslim scholars unanimously agree that appealing to the heavens, stars, idols, trees, and so on, for help is as an act of Shirk.

Similarly, they unanimously agree that it is not permissible to invoke the dead or seek their help whether they were prophets, righteous people or others. The Prophet (peace be upon him) said: When a man dies, his deeds come to an end, except for three: Sadaqah Jariyah (ongoing charity), knowledge by which people benefit, or a pious son who prays for him (the deceased).

The Ruqyah referred to above includes some statements like asking the heavens, the dead, including prophets, Al-Rifa`y, and others for help. All this is regarded as an act of Shirk. Thus, all Muslims should be cautious about such Ruqyahs and similar incantations that contain statements of Shirk. Moreover, Muslims should advise and warn one another against such Ruqyahs.

They should resort to legal Ruqyahs (i.e. reciting Qur’an and saying supplications over the sick seeking healing), such as Ayat-ul-Kursy (the Qur’anic Verse of Allah’s Chair, Surah Al-Baqarah, 2:255), Surah Al-Ikhlas, Surah Al-Falaq, Surah Al-Nas and other Ayahs.

This is in addition to supplications for refuge and protection prescribed by Shari`ah (Islamic law), such as seeking refuge with Allah’s Perfect Words from the evil of His creation. Also, a Muslim can say three times in the morning and in the evening: In the Name of Allah, with Whose Name nothing can be harmful on the earth or in the heaven, and He is the All-Hearer, the All-Knower. Also, there is the Islamic Ruqyah for the sick and for people who are stung in which a Muslim can say three times: Remove the affliction, O Lord of mankind, and bring about healing, as You are the Healer. There is no healing but Your Healing; a healing that leaves behind no ailment.In the Name of Allah I perform Ruqyah for you, from everything that may harm you; from the evil of any soul or envious eye. May Allah heal you. In the Name of Allah I perform Ruqyah for you.

Similarly, reciting Surah Al-Fatihah over the sick and the people who are stung is one of the greatest causes of cure, especially when recitation is performed sincerely and truthfully asking Allah (Exalted be He) to grant healing with full faith that Allah (Exalted be He) is the Only One who Cures and that no one can cure people from a diseases except Him (Glorified be He).

I ask Allah to guide us and all Muslims to have insight into His Religion and to steadfastly adhere to it. I ask Him to protect us from all that violates His Laws. Indeed, He is the Most Generous and the Most Beneficent. May Allah’s Peace, Mercy and Blessings be upon you.

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It is permissible. Abu Sa’eed (radhi Allaahu anhu), performed ruqyah on a disbeliever when he went out with a military detachment and passed by a group of people by a well whom they asked permission to be hosted but this group refused to do so. Then when their leader was stung by a scorpion, they came and said: “Our leader has been stung. Do you have anyone that can treat him with ruqyah?” The Companions replied: “By Allaah, we will not treat him with ruqyah until you give us compensation. We sought your permission but you refused to host us!” The group gave them a flock of sheep and the leader was treated with Surah Al-Faatihah and cured as if he was freed from shackles!

This shows you that the person who performed ruqyah was sincere. The Messenger of Allaah (peace be upon him) concurred with him and with his using Surah Al-Faatihah as a ruqyah.

Today, those who perform ruqyah take gifts and money from people even if they do not heal the people they treat!! A condition for the permissibility of taking compensation for ruqyah is that the sick person must be healed, as was the case in the afore-mentioned hadeeth where, upon receiving the ruqyah, the man was cured as if he had just been released from shackles. And as a result of this, the Companions took the flock of sheep as payment. But had the man not been cured, they would not have taken the flock.

However, today, the one who performs ruqyah is eager to take money. The sick and unfortunate go to him with their illnesses and misfortunes and they do not receive any help from him yet their money is seized. This money that they take is unlawful, may Allaah bless you.

Posted from the excellent book (published by al-ibaanah) The Rules and Etiquettes of Ruqya, by Shaikh Saalih Aalush-Shaikh , Q&A Session on Ruqya with Shaykh Rabee

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From the excellent book (published by al-ibaanah) The Rules and Etiquettes of Ruqya, by Shaikh Saalih Aalush-Shaikh p.37-39

“When Shaikh Abdullah Al-Qar’aawee1 came to our region, many people were suffering from illnesses; they were bed-ridden and couldn’t get up. And what was this due to? It was due to the Jinn and so on and so forth. They would go out and come across the Jinn at night in trees and upon the roads and so on, and the devils would take over them. This is because they were ignorant. They didn’t have any understanding of Tawheed.

So when he (i.e. Shaikh Al-Qar’aawee) came and spread Tawheed, not ruqyah or anything else, may Allah bless you, all of these things came to an end. All of these (possessions and illnesses) came to an end once Tawheed and knowledge spread. When Tawheed and knowledge spread, these things go away and come to an end. And when ignorance becomes widespread, sorcerers, soothsayers, devils and so on increase and cooperate with one another.

So I advised him to do as the good doers in the past did, which was to call to Tawheed and wage war against shirk and false superstitions such that the devils left them and they had no need for people to perform ruqyah on them from devils, sorcerers or anyone else….”

[1]Translator’s Note:Shaikh Abdullah Al-Qar’aawee was born in 1315H in Saudi Arabia where he played a great role in reviving the call to Islaam, particularly in its southern regions, making Saamitah the center of his efforts. He studied under such Scholars as Shaikh Muhammad bin Ibtaheem, the former muftee of Saudi Arabia, and produced students of his own such as Shaikh Haafidh Al-Hakamee. He passed away in 1389H, may Allah have mercy on him.

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Question: What is the ruling on the action that is performed by some individuals while conducting ruqya, which is, the touching of the person (being treated), especially placing the hand on the head of a foreign (non-relative) female? They place their hands on her head, or the area of pain, and other places. Is this action permissible and is there a hadeeth that informs of this?

Answer: It is not permissible for a man to touch any part of the body of a foreign woman, even if he does so from above her clothing (without skin contact). There are many sensitive parts of the body that become affected even if they are touched from above the clothing, and once a woman is touched in these areas, things will occur.[1]

Firstly: The Prophet (صلى الله عليه و سلم) did not instruct the person performing ruqyah to touch the person being treated! The manner of conducting ruqyah, by way of Quran, is that the person reads the verses which he deems to be effective in curing, then he blows air (from his mouth) – with (a small) portion of saliva – onto the area which he intends to be cured. If he is conducting ruqyah upon a person who has pain in his head, or he has trouble breathing, or other than this, he should blow on that area of the body, but he does not touch the person with his hand. There are some individuals who perform ruqyah but they are unaware of (the correct) manners of performing it, which have come in the Sunnah and their effects. These people feel that as long as they are performing ruqyah, it is permissible for them to touch from the right to the left (all parts of the body). Without a doubt, this is clear evil. Likewise, there is no reason for placing one’s hand on the head (of the sick person). Ruqyah is not performed with the hands, nor is it based on the feelings of the person performing it. Some individuals even use electric volts, and other (unlegislated) means, and they don’t use (legislated) supplications. When Jibreel performed ruqyah on the Prophet (صلى الله عليه و سلم), He (Jibreel) said:

بِاسْمِ اللهِ أَرْقِيكَ، مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ

“In the Name of Allah, I (seek to) cure you from everything that harms you.”[2]

It took place that Abu Sa’eed al Khudri (رضي الله عنه) performed ruqyah on a disbeliever who was bitten, after his (the disbeliever’s) tribe sought all means of curing him, but they failed. Abu Sa’eed (رضي الله عنه) and those who were with him had (earlier) sought from the disbeliever to be accepted as guests, but they rejected their request.[3] This took place during an Islamic expedition. (When a poisonous insect bit the leader of these disbelievers) they said to one another: It’s possible that the group of individuals (Abu Sa’eed and those on the journey with him) have someone amongst them who can cure him. They approached the Muslims and said: Is there anyone amongst you who can cure? They (the Muslims) replied: No. Abu Sa’eed (رضي الله عنه) replied: In fact, I can treat him but we have sought from you to shelter us and you rejected our request, so I will not treat him until you pay something in return. Consequently, they agreed to give him a number of sheep. Then Abu Sa’eed (رضي الله عنه) accompanied them (to their leader) and read Surah al Fatihah over him 7 times. Every time he completed recitation of the surah he would blow a (small) portion of saliva on the area which needed treatment. Upon completing the seventh recitation, the man stood up as if he had been untied.

The Shaikh commented: It’s possible (some of) the listeners (to the audio) know the meaning of this term: ‘untied’. When a camel’s leg is tied to his hooves, he cannot walk. Once this tie is removed, he jumps (and walks).

The man stood up as if he had been untied, and then the companions (of Abu Sa’eed) took what was paid to them, but some of them were reluctant to accept it. They said: How can someone take payment for the Glorious Quran?! Consequently, they did not divide the payment of sheep until they approached the Prophet (صلى الله عليه و سلم) along with the payment, and they informed him of what occurred. Upon hearing this, the Prophet (صلى الله عليه و سلم) said:

The best thing that one would take payment for is The Glorious Quran. Divide (the sheep), and give me a portion.[4]

The Prophet (صلى الله عليه و سلم) wanted to assure them of the permissibility of accepting the payment.

The Prophet (صلى الله عليه و سلم) then said to Abu Sa’eed(رضي الله عنه) , after he was informed that he had recited Surah al Fatihah to cure the man:

وَمَا يُدْرِيكَ أَنَّهَا رُقْيَةٌ؟

What made you aware that it (Surah al Fatihah) is a cure?!

When the companion (Abu Sa’eed) noticed that this surah began with the exultation and glorification of Allah, the praise of Him, then informing of the worship of Him, and then invoking Him with supplication, he realized the greatness of this surah and consequently, he used it for ruqyah, and it was the best form of treatment.

“None of you (men) should be alone with a female, for verily the Shaytan will be the third of them.”

Musnad of Imam Ahmad #114

[2] Sahih Muslim #2186

[3] Abu Sa’eed (رضي الله عنه) and those with him were on a journey.

[4] Sahih al Bukhari #5749 (with a similar wording)

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Reciting Surah Al-Ikhlas, Al-Mu`awwidhatayn, and Al-Fatihah as a cure for illness

Fatwa no. 446 :

Q: Is it lawful or not to recite Surah Al-Ikhlas, Al- Mu‘awwidhatayn (Surahs Al-Falaq and Al-Nas) and Al-Fatihah for the purpose of seeking healing? Did the Messenger (peace be upon him) or the Salaf (righteous predecessors) do so? Please, enlighten us.

A: Reciting Surah Al-Ikhlas, Mu‘awwidhatayn, Al-Fatihah and other Surahs is regarded as a permissible Ruqyah (reciting Qur’an and saying supplications over the sick seeking healing) which the Messenger of Allah (peace be upon him) legislated by performing it himself and approving it for his Sahabah (Companions).

Al-Bukhari and Muslim narrated in their two Sahih (authentic) Books of Hadith on the authority of Ma‘mar from Al-Zuhry from ‘Urwah that ‘Aisha (may Allah be pleased with her) said:

In his last illness, the Prophet (peace be upon him) used to blow breath (into his cupped hands) and recite Al-Mu‘awwidhatayn (Surahs Al-Falaq and Al-Nas) and then wipe over his body. But when his illness aggravated, I used to recite them over him and pass his own hand over his body for its blessing.

Ma‘mar asked Al-Zuhry “How did he use to blow breath?” He said,

“He used blow into his hands and then pass them over his face.”

Al-Bukhari narrated on the authority of Abu Sa‘id Al-Khudry (may Allah be pleased with him):

Some of the Sahabah of the Prophet (peace be upon him) came across one of the Arab tribes, but they refused to extend to them hospitality. Then the leader of that tribe was stung, so they asked (the Sahabah), “Do you have any remedy or someone who can recite supplications over the sick as a cure?” They said, “You refused to offer us hospitality, so we will not do anything until you give us something in return.” And they agreed on a flock of sheep, so one of them (the Sahabah) started reciting Umm Al-Qur’an (Surah Al-Fatihah); gathering his saliva and spitting on it (the snake-bite), and the man got cured. Then they brought the sheep, but they (the Sahabah) said, “We will not take them until we ask the Prophet (whether it is lawful).” When they asked him, he smiled and said, “How do you know that it (Surah Al-Fatihah) is a Ruqyah? Take them (the sheep) and assign a share for me.”

The first Hadith indicates that the Prophet (peace be upon him) did recite Al-Mu‘awwidhatayn over himself during his illness, while the second shows his approval of his Sahabah’s recitation of Al-Fatihah as Ruqyah.

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family and Companions!
Permanent Committee for Scholarly Research and Ifta’

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